Biographical Reconstruction

Biographical reconstruction is an ongoing process as converts continuously shape their life stories towards their new larger overarching narrative. The convert's individual story finds a place within a new meta-narrative. A new ‘root reality’ is embraced and

embodied as new beliefs are intellectually established and experientially, spiritually affirmed. New converts 'find themselves' within the new, larger story, and conversion is expressed through new rhetoric, roles, and relationships (as afore-reported in the literature) as reflection of an underlying spiritual change. Ongoing transformation occurs spiritually (new identity, perspectives, priorities, relationships, attitudes and actions – a transformed heart, and life) and intellectually (new cognitive framework for comprehending and substantively expressing new beliefs – a transformed mind). Consequences of conversion range for each convert as affected by the manner and degree to which they embrace their new religious identity.

Gooren (2010, 92-93) considers biographical reconstruction as ‘the most important indicator of conversion’, when ‘people who undergo a conversion experience literally reconstruct their lives, giving new meanings to old events and putting different emphases in the bigger ‘plot’ of their life stories’. In Goldberg’s view (2001), the convert reformulates his own life story in the light of the meaning scheme of the larger story, resulting in

transformation of the self. He or she ‘becomes’ the new story in order to relate it to others, and through embodiment, certain meaning schemes break through to a person, perpetuating self-development and of a new perspective through time. Similarly, Gillespie (1991, p. 247)

appreciates the transformational nature of conversion experience causing a complete re- orientation to life, stating, ‘When one comes close to ultimate reality, one senses that things can never be the same again. The world must now be seen in relationship to that reality, and all of life’s choices and understandings must now be focuses through that prism. Considering God’s will becomes a way of relating to life.’

Recent research studies demonstrate biographical reconstruction in the lives of religious converts. Dufault-Hunter’s (2012) narrative analysis of conversion stories

demonstrated transformation of all aspects of the converts’ lives as they learned to re-identify and understand their new roles through their newly adopted narrative. For her, conversion involves ‘re-meaning’ as well as a ‘rewriting’ of life particularly within an all-encompassing, demanding and holistic religion. Converts’ new stories ‘gave form to a living embodiment of their new beliefs, enacted through new habits and practices of devotion and gradually alter their character. They became open to new experiences, different interpretations, feelings, and meanings as encountered individually and shared within a faith community’. Through her analysis, she found that religion provided a master story defining the problems of humanity, but also linked converts to their understanding of the world. Not only does the master story provide spiritual salvation, but it invites individuals to reinterpret their lives and self-identity, make sense of their life (past and present), and give them a hopeful future. She also found religious belief requires an inseparable alteration in lifestyle, that participation in community reinforces alternative identities, importance, and purpose. For her, a demanding form of embodied religion encourages embrace of physical, mental, emotional, psychological, spiritual, and economic ways of living. It fosters a comprehensive form of personal

transformation, supported by surrounding community and grounded in the master narrative. In her words (2012, p. 174), ‘thick faith facilitated transformation’.54

Similarly, Stout (2012b) conducted a narrative study of eleven ‘born again

54 _{DUFAULT-HUNTER, E. E. 2012. The Transformative Power of Faith: A Narrative Approach to Conversion, Lanham,} Maryland, Lexington Books. She interviewed 19 people, 14 of whom had undergone significant religious conversions to Islam.

Christians’. She found that converts adapted to ‘the broader picture’ manifested by a change towards focus on God rather than on self, subsequently leading to greater sense of meaning and purpose in life. Conversion brought about experiences with the Holy Spirit and active decisions to live for God through a gradual, developing journey towards commitment. External (life events) and internal factors (internal disharmony) impacted movement towards conversion in helping the converts make sense of their circumstances and personal

dissonance. God became the locus of control over the converts’ lives, with a ‘letting go’ and loss of autonomy to varying degrees. There was a sense of ‘dying to self’ with lessened self- preoccupation, self-absorption and greater focus on God. Conversion also brought about a sense of acceptance and self-forgiveness. The interviews revealed major changes in converts’ attitudes, values, goals, overall purpose, self-definition and ultimate concerns.

In his study of Christian conversion, Iyadurai (2014) emphasized the transformational nature of religious conversion as ‘sparked’ by the divine-human encounter. He describes transformational effects in converts’ spiritual, psychological, behavioral, physical, social, and economical dimensions of life. Spiritually, converts begin to see God as a close companion and intimate friend rather than a distant factor. They have a new understanding of sin, need for confession, and sense of forgiveness. Converts look at life from an eternal perspective, have hope for the future as well as confidence and courage to face any crisis or evil in life. They sense constant divine presence and power in their lives, and their lives become God- centered, prayerful, and ministry-oriented, compelled to share the truth and experience of God with others. Further, converts continue to have religious experiences which enrich their relationship with God and encourage their faith. Intellectually and emotionally, all

preconceived ideas and negative attitudes towards God and religion vanish. They present their religious experience and transformed life as proof that ‘Jesus is real’.

Iyadurai reported psychological and behavioral effects of conversion as permanence of joy, peace, and happiness, a sense of reassurance due to the constancy of divine presence, and a positive self-image. Converts feel relieved or freed from the heavy burdens of guilt and

sin. They have a sense of hope for the future and self-confidence by the assurance of divine fellowship, that Jesus is with them and is actively intervening in their lives, giving them strength, comfort, and freedom from fear. Converts also find prayer and reading the bible as resources to solve life crises. They sense a new true identity, not as grounded in the world, but in light of their new relationship with Jesus. Converts gain self-control and the ability to regulate their emotions and behaviors, assessing themselves in light of Christian values and the Bible. They become transformed in character to become more like Christ, with new identity, thoughts, attitudes, interests, worldview, wisdom, talents, and actions, drawing great satisfaction in helping others. Life ambitions and career plans change from self-promotion and worldly success to God-driven purposes. Converts are freed from addictive habits and seek to do what pleases Jesus. Physical effects of converts, according to Iyadurai, include episodes of physical healing. Social effects of conversion include being able to love and forgive others, releasing bitterness, resentment, and anger. Economic effects include a sense of God’s abundant blessing and care (even in poverty) as well as a personal change of attitude towards money, losing its allure in their lives.

These three studies confirm the depth of transformation observed in converts’ lives within a ‘thick’ view of conversion. Conversion within this context produces, demands, and reveals comprehensive perspective and life change. Within academic literature, other

scholars address biographical reconstruction in the areas of sense-making, identity formation, social roles, rituals, and belonging as well as language, rhetoric and symbol.